Ar-Rahman: (22) From them come forth pearls and coral. . . . . .

There are several issues concerning this verse:

Issue 1: Regarding the Recitations

It has been recited as يَخْرُجُ (yakhruju - present tense, imperfect, with ra' vowelized with fatha), meaning "it comes forth" (from the sea itself). In this case, al-lu'lu' (pearls) and al-marjan (coral) are in the nominative case (marfūʿ).

It has also been recited as يُخْرِجُ (yukhriju - present tense, imperfect, with ra' vowelized with kasra), meaning "Allah brings forth." In this case, al-lu'lu' and al-marjan are in the accusative case (manṣūb).

Al-Lu'lu' refers to large pearls, and al-Marjan refers to small ones. Some say al-Marjan is the red stone.

Issue 2: How can it be said "From them both" ({منهما}) when pearls only come from saltwater?

We offer two responses to this:

First: The apparent meaning of Allah's statement is more worthy of consideration than the sayings of some people whose words cannot be trusted. Even if divers only extract pearls from saltwater, and only find them there, this does not necessitate that they do not exist in freshwater. Furthermore, we concede your point: perhaps the oyster is brought forth by Allah's command from freshwater into saltwater. How can one be certain when even apparent terrestrial matters are hidden from merchants who traverse deserts and travel the world? How much more hidden would be the matter at the bottom of the sea from them?

Second: If we accept that pearls only come from saltwater, we still have several possibilities:

1. Pearls are only generated within the oyster from rain, which is the "sea of the sky."
2. They are generated where the two waters meet, and then the oyster enters the saltwater when the pearl begins to form, seeking salinity—like a pregnant woman craving salt, causing her to settle there, making it impossible for her to return to the freshwater.
3. What you mentioned would only be a valid objection if the verse stated that pearls come forth from each of them individually. However, the statement is {يَخْرُجُ مِنْهُمَا} ("comes forth from them both"). This means the thing that comes forth originates from one of the two, even though one of them is unspecified. It is similar to the verse: {وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا} (Noah: 16) [And has made the moon a light among them]. One might say, "So-and-so departed from such-and-such a land and entered such-and-such a land," even though he only departed from one location within that land.
4. The preposition min (from) here does not necessarily indicate the starting point of physical emergence, as in "Kufa departed [from Baghdad]," but rather the starting point of conception/origin, as in "Adam was created from dust" and "the spirit was found from the command of Allah." Similarly, pearls come forth from the water, meaning they are generated therein.

Issue 3: What great blessing is there in pearls and coral that Allah mentions them alongside the blessing of teaching the Qur'an and creating humankind?

There are two opinions regarding the answer:

The First Opinion: Blessings are of four types:

1. Necessities: Such as the Earth, which is our dwelling place; without it, establishment would be impossible. And sustenance, which ensures survival.
2. Needs (though not strictly necessary): Such as various grains and the movement of the sun and moon.
3. Benefits (though not strictly necessary): Such as various fruits and the creation of the seas, as Allah says: {وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنفَعُ النَّاسَ} (Al-Baqarah: 164) [And the ships that sail upon the sea for the benefit of mankind].
4. Adornments (though not necessarily beneficial): Such as pearls and coral, as Allah says: {وَتَسْتَخْرِجُونَ حِلْيَةً تَلْبَسُونَهَا} (Fatir: 12) [And from them you extract ornaments which you wear].

Thus, Allah mentions these four types of blessings related to the physical faculties, and precedes them with the greatest power, which is the spirit/knowledge, by saying: {عَلَّمَ الْقُرْآنَ} (Ar-Rahman: 2) [He taught the Qur'an].

The Second Opinion: These verses are not meant to enumerate blessings, but rather to explain Allah's wonders. The blessings have already been mentioned previously. This is because the creation of man from clay ({خَلَقَ الْإِنسَانَ مِن صَلْصَالٍ} - Ar-Rahman: 14) and the creation of the Jinn from smokeless fire ({خَلَقَ الْجَانَّ مِن مَّارِجٍ مِّن نَّارٍ} - Ar-Rahman: 15) are matters of wonder, not necessarily matters of blessing (since creating man from any substance would still be a favor).

If you understand this, then the four fundamental elements are Earth, Water, Air, and Fire.

• By saying man was created from clay, Allah showed that Earth is the origin of a wondrous creation (man).
• By saying the Jinn were created from fire, He showed that Fire is the origin of another wondrous creation.
• By saying pearls and coral come forth from "them both" (referring to the two seas, fresh and salt), He showed that Water is the origin of another wondrous creation (animal life).
• Air remains, which is imperceptible. Therefore, it is not mentioned as the origin of a creature, but rather as the medium for the movement of ships, like landmarks:

< {And the ships that sail forth with His command, and that you may seek of His bounty, and that you may be grateful.} Then which of the favors of your Lord will you deny? >